"the Lord averted Isaac's sacrifice, reports that Abraham lifted up his eyes and saw a ram caught in a thicket, and Abraham then offered the ram as a burnt-offering (, ""olah"") instead of his son. reports that Moses pressed Pharaoh for Pharaoh to give the Israelites ""sacrifices and burnt-offerings"" (, ""zevachim v'olot"") to offer to God. And reports that after Jethro heard all that God did to Pharaoh and the Egyptians, Jethro offered a burnt-offering and sacrifices (, ""olah uzevachim"") to God. While and set out the procedure for the meal-offering (, ""minchah""), before then, in Cain brought an offering"
"References in the Bible point to an awareness of human sacrifice in the history of ancient near-eastern practice. During a battle with the Israelites the King of Moab gives his firstborn son and heir as a whole burnt offering (""olah"", as used of the Temple sacrifice) (2 Kings 3:27). The Bible then recounts that following the King's sacrifice ""There was great indignation [or wrath] against Israel"", and that the Israelites had to raise their siege of the Moabite capital and go away. This verse had perplexed many later Jewish and Christian commentators who tried to explain why should the Moabite"
"Burnt offering (Judaism) A burnt offering in Judaism (, ""korban olah""), is a form of sacrifice first described in the Hebrew Bible. The term is first used of the sacrifices of Noah. As a tribute to God, a burnt offering was ""entirely"" burnt on the altar. A sacrifice (short for ""sacrifice of well-being"") was ""partly"" burnt and ""most"" of it eaten in communion at a sacrificial meal. During the First Temple and Second Temple periods, the burnt offering was a twice-daily animal sacrifice offered on the altar in the temple in Jerusalem that was completely consumed by fire. The skin"
"him on the altar, and picked up the knife to slay him. Then an angel called to Abraham, telling him not to raise his hand against the boy, for now God knew that Abraham feared God, since he had not withheld his son. Abraham looked up and saw a ram caught in a thicket by its horns, so he offered it as a burnt offering in place of his son. Abraham named the site Adonai-yireh. The angel called to Abraham a second time, saying that because Abraham had not withheld his son, God would bless him and make his descendants"
"Binding of Isaac The Binding of Isaac ( ""Aqedat Yitzhaq"", in Hebrew also simply ""The Binding"", ""Ha-Aqedah, -Aqeidah"") is a story from the Hebrew Bible found in Genesis 22. In the biblical narrative, God asks Abraham to sacrifice his son, Isaac, on Moriah. Abraham begins to comply, when a messenger from God interrupts him. Abraham then sees a ram and sacrifices it instead. This episode has been the focus of a great deal of commentary in traditional Jewish, Christian, and Muslim sources, as well as being addressed by modern scholarship. According to the Hebrew Bible, God commands Abraham to offer"
"being aethereal, would appreciate aethereal food more than solid food—the burning of the fatty parts of animals being to produce smoke as a ""sweet savour"" for the deity. Burnt offering (Judaism) A burnt offering in Judaism (, ""korban olah""), is a form of sacrifice first described in the Hebrew Bible. The term is first used of the sacrifices of Noah. As a tribute to God, a burnt offering was ""entirely"" burnt on the altar. A sacrifice (short for ""sacrifice of well-being"") was ""partly"" burnt and ""most"" of it eaten in communion at a sacrificial meal. During the First Temple and"
"for life in service equivalent to a nunnery of the day, as indicated by her lament over her ""weep for my virginity"" and never having known a man (v37). The king of Moab gives his firstborn son and heir as a whole burnt offering, albeit to the pagan god Chemosh. In the book of Micah, one asks, 'Shall I give my firstborn for my sin, the fruit of my body for the sin of my soul?' (), and receives a response, 'It hath been told thee, O man, what is good, and what the LORD doth require of thee: only"
"saying, The Lord has made choice of thee my son, to be a perfect burnt offering instead of the lamb.', this conflicts with the biblical account which says Abraham's response was this: 'My son, God will provide himself a lamb for a burnt offering'. Johann Georg Abicht, professor of theology at the University of Halle-Wittenberg, translated the 1625 text into Latin as ""Dissertatio de Libro recti"" (Leipzig, 1732). The first translation of the 1625 Venice edition into English was that published by Mordecai Manuel Noah and A. S. Gould in 1840. Mordecai Noah was a prominent Jewish newspaper editor and"
"denounces human sacrifice as barbaric customs of Baal worshippers (e.g. Psalms 106:37). James Kugel argues that the Torah's specifically forbidding child sacrifice indicates that it happened in Israel as well. Mark S. Smith argues that the mention of ""Topeth"" in Isaiah 30:27–33 indicates an acceptance of child sacrifice in the early Jerusalem practices, to which the law in Leviticus 20:2–5 forbidding child sacrifice is a response. Some scholars have stated that at least some Israelites and Judahites believed child sacrifice was a legitimate religious practice. Genesis relates the binding of Isaac, him to present his son, Isaac, as a sacrifice"
"the Mishnah, it was Jephthah's obligation to pay the vow in money. According to the commentators of the rabbinic Jewish tradition, Jepthah's daughter was not sacrificed, but was forbidden to marry and remained a spinster her entire life. The 1st-century CE Jewish-Hellenistic historian Flavius Josephus, however, stated that Jephthah ""sacrificed his child as a burnt-offering—a sacrifice neither sanctioned by the law nor well-pleasing to God; for he had not by reflection probed what might befall or in what aspect the deed would appear to them that heard of it"". Latin philosopher pseudo-Philo, late first century CE, wrote that Jephthah burnt"
"all offerings representing himself and the people. God would send his own fire to consume the sacrifice as a sign of his presence. When Nadab and Abihu lit the offering in the censers themselves, their fire was profane and thus God was not in it. They prepared an incense offering upon kindling of their own and not of the holy incense from the sacred bronze altar. Thus Hebraically, it was termed strange fire ( ""’êš zārāh""). Aaron’s sons spurned the command to wait for holy fire and offered incense with profane fire. Anyone who altered the sacrificial system assumed a"
"birth of Abraham, who would put an end to idolatry. Nimrod therefore orders the killing of all newborn babies. However, Abraham's mother escapes into the fields and gives birth secretly. At a young age, Abraham recognizes God and starts worshipping Him. He confronts Nimrod and tells him face-to-face to cease his idolatry, whereupon Nimrod orders him burned at the stake. In some versions, Nimrod has his subjects gather wood for four whole years, so as to burn Abraham in the biggest bonfire the world had ever seen. Yet when the fire is lit, Abraham walks out unscathed. In some versions,"
"Micah, the question is asked, 'Shall I give my firstborn for my sin, the fruit of my body for the sin of my soul?', and responded to in the phrase, 'He has shown all you people what is good. And what does Yahweh require of you? To act justly and to love mercy and to walk humbly with your God.' The Tanakh also implies that the Ammonites offered child sacrifices to Moloch. In Leviticus 18:21, 20:3 and Deuteronomy 12:30-31, 18:10, the Torah contains a number of imprecations against and laws forbidding child sacrifice and human sacrifice in general. The Tanakh"
"""burn"") is a type of Biblical sacrifice, specifically an animal sacrifice in which the entire sacrifice is completely burnt, consumed totally by fire. The term ""burnt offering"" derives from the Septuagint translation, itself deriving from the Biblical phrase ""an offering made by fire"", which occurs in the description (Leviticus 1) of the offering. This form of sacrifice, in which no meat was left over for anyone, was seen as the greatest form of sacrifice and was the form of sacrifice permitted by Judaism to be given at the Temple by Jews and non-Jews. The ""whole offering"" is believed to have"
"King's sacrifice make God angry at the Israelites. Whatever the explanation, evidently at the time of writing such an act of sacrificing the firstborn son and heir was considered as an emergency measure, to be performed in exceptional cases where Divine favor is desperately needed - and that in such cases it might be effective. The binding of Isaac appears in the Book of Genesis (22); the story appears in the Quran though Islamic tradition holds that Ismael was the one to be sacrificed. In both the Quranic and Biblical stories, God tests Abraham by asking him to present his"
"unleavened bread is destroyed when fire sent from heaven consumes it; in the story of Samson's birth, his father, who was intending to make a ""slaughter offering"" so that he could give a meal to an angel, is told by the angel to burn it completely instead. Most biblical scholars now generally agree that the intricate details of the ""whole offering"", particularly the types and number of animals on occasion of various feast days, given by the Torah, were of a late origin, as were the intricate directions given in the Talmud. ""Whole offerings"" were quite rare in early times,"
"do not. The Bible asserts that children were sacrificed at a place called the tophet (""roasting place"") to the god Moloch. According to Diodorus Siculus' ""Bibliotheca historica"", ""There was in their city a bronze image of Cronus extending its hands, palms up and sloping toward the ground, so that each of the children when placed thereon rolled down and fell into a sort of gaping pit filled with fire."" Plutarch, however claims that the children were already dead at the time, having been killed by their parents, whose consent—as well as that of the children—was required; Tertullian explains the acquiescence"
"that when God told Abraham to offer up Isaac, Abraham had a good answer to give God, in that earlier, God told Abraham in “Be not displeased because of the lad and because of your slave woman; whatever Sarah says to you, do as she tells you, for through Isaac shall your descendants be named.” But then in God told Abraham, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah and offer him there as a burnt offering upon one of the mountains of which I shall tell you.” But, Abraham continued,"
"of Jephthah's daughter who was, contrary to Mosaic law, given as a burnt offering. Unlike other instances of burnt offerings that were in fact in line with Mosaic law, there is no divine acknowledgement of this offering. Some writers have observed that the Israelites of the time were decidedly barbarous; that Mosaic law (which forbade human sacrifice) was at this time widely disrespected; and that there are several other examples of rash vows to God with similarly terrible consequences. Of course, the barbarism of the Israelites says nothing about why the God of the Bible would accept a child sacrifice."
"newborn babies. However, Abraham's mother escapes into the fields and gives birth secretly. Flavius Josephus mentions that Abraham confronts Nimrod and tells him face-to-face to cease his idolatry, whereupon Nimrod orders him burned at the stake. Nimrod has his subjects gather enough wood so as to burn Abraham in the biggest fire the world had ever seen. Yet when the fire is lit and Abraham is thrown into it, Abraham walks out unscathed. In Islam, it is debated whether the decision to have Ibrahim burned at the stake came from Nimrod and the temple priests or whether the people themselves"
"as a burnt offering."" Jephthah's daughter, being the first that came out of the house, was thus, according to Bullinger, dedicated to God. He also says: In any case, it should have been unlawful, and repugnant to Jehovah, to offer a human being to Him as a burnt-offering, for His acceptance. Such offerings were common to heathen nations at that time, but it is noteworthy that Israel stands out among them with this great peculiarity, that human sacrifices were unknown in Israel. ""Adam Clarke's Commentary"" has an exposition of the issues at stake in this passage and contends that the"
"without being stopped by an angel: """"And Abraham stretched forth his hand, and took the knife to slay his son; but Abraham lifted up his eyes and looked and beheld, behind him was a ram, caught in a thicket by his horns; and Abraham went, and took the ram, and offered it up as a burnt offering instead of his son"""" (v. 10, 13). By interpolating the first appearance of the angel, a later redactor shifted responsibility for halting the test from Abraham to the angel (v. 11–12). The second angelic appearance, in which Abraham is rewarded for his obedience"
"Orosius, Diodorus Siculus and Philo. However, Livy and Polybius do not. Diodorus (c. 90-60 BCE) states: Tertullian, about 200 CE, states that although the priests who sacrificed children had been crucified by a Roman procurator, ""that holy crime persists in secret"". Cleitarchus, Diodorus Siculus and Plutarch all mention burning of children as an offering to Cronus or Saturn, that is to Bal Ammūn, the chief god of Carthage. According to Justin, the Carthaginians accepted the Persian Achaemenid Empire's instructions to stop sacrificing children (and eating dogs). Some of these sources suggest that babies were roasted to death on a heated"
"the sixth an ox, and in the seventh a child, which were all burned together by heating the statue inside. Scholars of the 17th century received from medieval rabbinical tradition the notion that the various gods named ""mlk"" ""king"" in the Hebrew Bible are closely related, if not identical. Early modern scholarship tended to accept the biblical and Greco-Roman accounts of child sacrifice at face value, although there were early suggestions that the biblical account might refer to a symbolic practice, among them an essay by John Selden of 1617 with the suggestion that the phrase ""h'byr b'sh lmlk"" ""making"
"ritual of child sacrifice, which contradicts the morality of a perfect and giving (not taking) monotheistic God. According to Irving Greenberg the story of the binding of Isaac, symbolizes the prohibition to worship God by human sacrifices, at a time when human sacrifices were the norm worldwide. The most extensive accounts of child sacrifice in the Hebrew Bible refer to those carried out in Gehenna by two kings of Judah, Ahaz and Manasseh. In the Book of Judges, the figure of Jephthah makes a vow to God, saying, ""If you give the Ammonites into my hands, whatever comes out of"
"and only son whom he loves (Genesis 22:2,12,16). The version in the Quran differs from that in Genesis. In Islamic sources, when Abraham tells his son about the vision, his son agreed to be sacrificed for the fulfillment of God's command, and no binding to the altar occurred. The Quran states that when Abraham asked for a righteous son, God granted him a son possessing forbearance. When the son was able to walk and work with him, Abraham saw a vision about sacrificing his son, Ishmael. When he told his son about it, his son agreed to fulfill the command"
"and their 14 companions to participate in a Zoroastrian ceremony in a fire temple, and offer sacrifices there. Sarkis refused Shapur’s orders and said: ‘We should worship one God – the Holy Trinity, which has created the earth and the heaven. Whereas fire or idols are not gods and the human being may destroy them’. After Sarkis had responded to the Sassanid King, he destroyed all the items in the fire temple. This annoyed the surrounding crowd who fell upon him and his son. Shapur, outraged by Sarkis’ actions, had his son Martiros killed before his eyes and had their"
"(Exodus 32:25-35). Aaron, however, escaped punishment for his role in the affair, because of the intercession of Moses according to Deuteronomy 9:20. Later retellings of this story almost always excuse Aaron for his role. For example, in rabbinic sources and in the Quran, Aaron was not the idol-maker and upon Moses' return begged his pardon because he felt mortally threatened by the Israelites (Quran 7:142-152). On the day of Aaron's consecration, his oldest sons, Nadab and Abihu, were burned up by divine fire because they offered ""strange"" incense (Leviticus 10:1-3). Most interpreters think this story reflects a conflict between priestly"
"burned on the altar of the Temple in Jerusalem. Only in special cases was all of the offering given only to God, such as in the case of the scapegoat. The Hebrew Bible says that God commanded the Israelites to offer offerings and sacrifices on various altars. The sacrifices were only to be offered by the hands of the Kohanim. Before building the Temple in Jerusalem, when the Israelites were in the desert, sacrifices were only to be offered in the Tabernacle. After the invasion of Canaan, the main sacrificial centre was at Shiloh, though sacrifice also took place at"
"of sacrifices before God explicitly called for them in While and set out the procedure for the burnt offering (, ""olah""), before then, reports that Noah offered burnt-offerings (, ""olot"") of every clean beast and bird on an altar after the waters of the Flood subsided. The story of the Binding of Isaac includes three references to the burnt offering (, ""olah""). In God told Abraham to take Isaac and offer him as a burnt-offering (, ""olah""). then reports that Abraham rose early in the morning and split the wood for the burnt-offering (, ""olah""). And after the angel of"
"ben Yohai asked him why ordained that after childbirth a woman had to bring a sacrifice. He replied that when she bore her child, she swore impetuously in the pain of childbirth that she would never again have intercourse with her husband. The Torah, therefore, ordained that she had to bring a sacrifice, as she would probably violate that oath. Rabbi Berekiah and Rabbi Simon said in the name of Rabbi Simeon ben Yohai that because she fluttered in her heart, she had to bring a fluttering sacrifice, two turtle-doves or two young pigeons. The disciples asked Rabbi Simeon ben"
"through the fire to Molech."" (2 Kings 23). A minority of scholars have attempted to argue that the Bible does not portray actual child sacrifice, but only dedication to the god by fire; however, they are judged to have been ""convincingly disproved"" (Hay, 2011). The oldest historical reference to the valley is found in , which describe tribal boundaries. The next chronological reference to the valley is at the time of King Ahaz of Judah who sacrificed his sons there according to . Since Hezekiah, his legitimate son by the daughter of the High Priest, succeeded him as king, this,"
"his son Isaac as a sacrifice. After Isaac is bound to an altar, a messenger from God stops Abraham at the last minute, saying ""now I know you fear God."" Abraham looks up and sees a ram and sacrifices it instead of Isaac. The passage states that the event occurred at ""the mount of the "" in ""the land of Moriah."" 2 Chronicles refers to ""mount Moriah"" as the site of Solomon's Temple, while Psalms ; Isaiah & ; and Zechariah use the term ""the mount of the LORD"" to refer to the site of Solomon's Temple in Jerusalem, the"